The year 2009 has seen a number of books by John Milbank published. "The Radical Orthodoxy Reader" (Routledge), co-edited with Simon Oliver, includes a chapter, written by Milbank himself, titled "Political Theology and the New Science of Politics":
www.routledge.com/books/The-Radical-Orthodoxy-Reader-isbn9780415425131
From the publisher's description: "The Radical Orthodoxy Reader presents a selection of key readings in the field of [Anglican] Radical Orthodoxy, the most influential theological movement in contemporary academic theology. Radical Orthodoxy draws on pre-Enlightenment theology and philosophy to engage critically with the assumption and priorities of secularism, modernity, postmodernity, and associated theologies."
Already in January 2009, Milbank's "The Future of Love: Essays in Political Theology" (Cascade Books) was published:
www.wipfandstock.com/store/The_Future_of_Love_Essays_in_Political_Theology
Described thus: "With a newly written preface relating his theology to the current global situation, The Future of Love contains revised versions of eighteen of John Milbank's essays on theology, politics, religion, and culture – ranging from the onset of neoliberalism to its current crisis, and from the British to the global context. [...] Taken together, the collection amounts to a 'political theology' arrived at from diverse angles."
Michael Northcott (University of Edinburgh) writes: "These essays, published over thirty years and gathered in this important new book, demonstrate the consistent acuity and imaginative power of John Milbank's politico-theological vision. Milbank bestrides the Anglosaxon theological world with a project that is uniquely embedded in the romantic, anglocatholic, and socialist critiques of modernity from Coleridge to Ruskin. In this book we see the gradual repristination of these critiques against atheism, humanism, and neoliberalism, and the unfolding of a political theology after the secular in the form of a biblical and realist metaphysic and the neoplatonist sublime. The Future of Love is a powerful rendering of a truer and more virtuous life world than that delivered by the last thirty years of godforsaken market capitalism."
30 December 2009
Book: The Christian Anarchists of the 20th Century
Tripp York wrote a book on religious anarchism: "Living on Hope While Living in Babylon: The Christian Anarchists of the 20th Century" (Wipf and Stock, 2009).
http://wipfandstock.com/store/Living_on_Hope_While_Living_in_Babylon_The_Christian_Anarchists_of_the_20th_Century
Publisher's description: "Though Christendom has come to an end, it appears that old habits die hard. Jesus promised his followers neither safety nor affluence, but rather that those who come after him should expect persecution. Christian discipleship and tribal nationalism, however, despite the legal separation of church and state, continue to be co-opted into the nation-state project of prosperity and security. This co-option has made it difficult for the church to recognize her task to be a prophetic witness both for and against the state. That only a small pocket of Christians bear witness against such an accommodation of Christian practice is disconcerting; and yet, it breeds hope.
"In Living on Hope While Living in Babylon, Tripp York examines a few twentieth century Christians who lived such a witness, including the Berrigan brothers, Dorothy Day, and Eberhard Arnold. These witnesses can be viewed as anarchical in the sense that their loyalty to Christ undermines the pseudo-soteriological myth employed by the state. While these Christians have been labeled pilgrims, revolutionaries, nomads, subversives, agitators, and now, anarchists, they are more importantly seekers of the peace of the city whose chief desire is for those belonging to the temporal cities to be able to participate in the eternal city – the city of God. By examining their ideas and their actions, this book will attempt to understand how the politics of the church – an apocalyptic politic – is necessary for the church to understand her mission as bearer of the gospel."
Endorsed by D. Stephen Long (Marquette University) thus: "This work offers one of the most constructive political theologies I have read for some time. Refusing any merely reactive logic, York develops a theological an-archy that neither seeks relevance to nor reaction against a specific construal of state sovereignty. The 'arche' is the Risen Lamb who was slain, who calls into question the disorder created by materialism, racism, and militarism. [...] This is lively, enjoyable, and convicting reading."
http://wipfandstock.com/store/Living_on_Hope_While_Living_in_Babylon_The_Christian_Anarchists_of_the_20th_Century
Publisher's description: "Though Christendom has come to an end, it appears that old habits die hard. Jesus promised his followers neither safety nor affluence, but rather that those who come after him should expect persecution. Christian discipleship and tribal nationalism, however, despite the legal separation of church and state, continue to be co-opted into the nation-state project of prosperity and security. This co-option has made it difficult for the church to recognize her task to be a prophetic witness both for and against the state. That only a small pocket of Christians bear witness against such an accommodation of Christian practice is disconcerting; and yet, it breeds hope.
"In Living on Hope While Living in Babylon, Tripp York examines a few twentieth century Christians who lived such a witness, including the Berrigan brothers, Dorothy Day, and Eberhard Arnold. These witnesses can be viewed as anarchical in the sense that their loyalty to Christ undermines the pseudo-soteriological myth employed by the state. While these Christians have been labeled pilgrims, revolutionaries, nomads, subversives, agitators, and now, anarchists, they are more importantly seekers of the peace of the city whose chief desire is for those belonging to the temporal cities to be able to participate in the eternal city – the city of God. By examining their ideas and their actions, this book will attempt to understand how the politics of the church – an apocalyptic politic – is necessary for the church to understand her mission as bearer of the gospel."
Endorsed by D. Stephen Long (Marquette University) thus: "This work offers one of the most constructive political theologies I have read for some time. Refusing any merely reactive logic, York develops a theological an-archy that neither seeks relevance to nor reaction against a specific construal of state sovereignty. The 'arche' is the Risen Lamb who was slain, who calls into question the disorder created by materialism, racism, and militarism. [...] This is lively, enjoyable, and convicting reading."
29 December 2009
CONF: Early Modern/Postmodern: Inventing the Political Subject
8th Annual West Coast Conference on Law and Literature "Early Modern/Postmodern: Inventing the Political Subject", at the University of Southern California's Gould School of Law, University Park Campus, Musick Law Building, Faculty Lounge, Room 433,
13 January 2010, 2-6 pm
http://web-app.usc.edu/ws/eo2/calendar/32/event/871394
The West Coast Conference on Law and Literature explores how the early modern period invented the political subjecthood we inhabit to this day.
How do contemporary studies in political theory, ranging from Hannah Arendt to Carl Schmitt to Michel Foucault, transform our understanding of these debates, and how are the postmodern thinkers in turn inflected (or is it infected?) by those of the earlier period? Are we modern, pre-modern, postmodern, or somehow residing in all three moments at once?
The organizers' goal is not only to return to central questions of the relationship between the individual and the political and turn them a little onto their heads, but to draw anew the connections between law, literature, and the social.
Speakers for the conference include: Julia Reinhard Lupton (English and Comparative Literature, University of California, Irvine), "Arendt in Italy: Or, The Taming of the Shrew"; Victoria Kahn (English and Comparative Literature, UC Berkeley) who will also turn to Arendt, this time in the context of Spinoza, Old Testament law, political theology, and literature; Bernadette Meyler (Law, Cornell University), connecting law and literature, in her case drawing on Schmitt, Foucault, and Hobbes.
The conference will be followed by a reception.
Organizers: Center for Law, History and Culture, in collaboration with the Early Modern Studies Institute at USC.
RSVP: clhcserv@law.usc.edu
13 January 2010, 2-6 pm
http://web-app.usc.edu/ws/eo2/calendar/32/event/871394
The West Coast Conference on Law and Literature explores how the early modern period invented the political subjecthood we inhabit to this day.
How do contemporary studies in political theory, ranging from Hannah Arendt to Carl Schmitt to Michel Foucault, transform our understanding of these debates, and how are the postmodern thinkers in turn inflected (or is it infected?) by those of the earlier period? Are we modern, pre-modern, postmodern, or somehow residing in all three moments at once?
The organizers' goal is not only to return to central questions of the relationship between the individual and the political and turn them a little onto their heads, but to draw anew the connections between law, literature, and the social.
Speakers for the conference include: Julia Reinhard Lupton (English and Comparative Literature, University of California, Irvine), "Arendt in Italy: Or, The Taming of the Shrew"; Victoria Kahn (English and Comparative Literature, UC Berkeley) who will also turn to Arendt, this time in the context of Spinoza, Old Testament law, political theology, and literature; Bernadette Meyler (Law, Cornell University), connecting law and literature, in her case drawing on Schmitt, Foucault, and Hobbes.
The conference will be followed by a reception.
Organizers: Center for Law, History and Culture, in collaboration with the Early Modern Studies Institute at USC.
RSVP: clhcserv@law.usc.edu
28 December 2009
Book: Jacob Taubes' "Occidental Eschatology"
These days, Stanford University Press is publishing two new books with texts by Jacob Taubes (author of "The Political Theology of Paul"). First up is the English translation of Taubes' 1947 doctoral dissertation, "Occidental Eschatology" (Abendländische Eschatologie; translated from German with a preface by David Ratmoko):
www.sup.org/book.cgi?id=16921
Publisher's description: Taubes' "Occidental Eschatology", "the one book he published in his lifetime, seeks to renegotiate the historical synthesis and spiritual legacy of the West through the study of apocalypticism. Covering the origins of apocalypticism from Hebrew prophecy through antiquity and early Christianity to its medieval revival in Joachim of Fiore, Taubes reveals its later secularized forms in Kant, Hegel, Marx, and Kierkegaard. His aim is to show the lasting influence of revolutionary, messianic teleology on Western philosophy, history, and politics.
"Combining painstaking scholarship with an unmatched scope of reference, Taubes takes a comprehensive approach to the twin focuses of political theology and philosophy of history. He argues that acceptance of the idea that time will one day come to an end has profound implications for political thought. If natural time is experienced as an eternal cycle of events, 'history' is the realm of time in which human actions can make decisions to alter the progression of events. This philosophy asks that individuals take responsibility for their own actions and resist authority that claims to act on their behalf. Whereas universal history is written by the victors, the messianic or apocalyptic event enters history and gives a voice to the oppressed."
Stanford University Press is also releasing "From Cult to Culture: Fragments Toward a Critique of Historical Reason" (edited by Charlotte Elisheva Fonrobert and Amir Engel, with a preface by Aleida and Jan Assmann): "The essays presented here represent the fruit of conversations, conferences, and workshops that [Taubes] organized over the course of his career."
www.sup.org/book.cgi?id=16921
Publisher's description: Taubes' "Occidental Eschatology", "the one book he published in his lifetime, seeks to renegotiate the historical synthesis and spiritual legacy of the West through the study of apocalypticism. Covering the origins of apocalypticism from Hebrew prophecy through antiquity and early Christianity to its medieval revival in Joachim of Fiore, Taubes reveals its later secularized forms in Kant, Hegel, Marx, and Kierkegaard. His aim is to show the lasting influence of revolutionary, messianic teleology on Western philosophy, history, and politics.
"Combining painstaking scholarship with an unmatched scope of reference, Taubes takes a comprehensive approach to the twin focuses of political theology and philosophy of history. He argues that acceptance of the idea that time will one day come to an end has profound implications for political thought. If natural time is experienced as an eternal cycle of events, 'history' is the realm of time in which human actions can make decisions to alter the progression of events. This philosophy asks that individuals take responsibility for their own actions and resist authority that claims to act on their behalf. Whereas universal history is written by the victors, the messianic or apocalyptic event enters history and gives a voice to the oppressed."
Stanford University Press is also releasing "From Cult to Culture: Fragments Toward a Critique of Historical Reason" (edited by Charlotte Elisheva Fonrobert and Amir Engel, with a preface by Aleida and Jan Assmann): "The essays presented here represent the fruit of conversations, conferences, and workshops that [Taubes] organized over the course of his career."
27 December 2009
Book: Christianity and Contemporary Politics
The new book by Luke Bretherton (King's College London) is titled "Christianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness" (Wiley-Blackwell, January 2010):
http://eu.wiley.com/WileyCDA/WileyTitle/productCd-1405199695.html
According to the publisher's description, this book "[e]xplores the relationship between Christianity and contemporary politics through case studies of faith-based organizations, Christian political activism and welfare provision in the West; these case studies assess initiatives including community organizing, fair trade, and the sanctuary movement; [o]ffers an insightful, informative account of how Christians can engage politically in a multi-faith, liberal democracy; [i]ntegrates debates in political theology with inter-disciplinary analysis of policy and practice regarding religious social, political and economic engagement in the USA, UK, and continental Europe; [r]eveals how Christians can help prevent the subversion of the church – and even of politics itself – by legal, bureaucratic, and market mechanisms, rather than advocating withdrawal or assimilation; [e]ngages with the intricacies of contemporary politics whilst integrating systematic and historical theological reflection on political and economic life".
Endorsed elsewhere thus: "Sophisticated, erudite, deeply insightful, and written with a passion born out of political engagement. Bretherton pushes the field of political theology into fresh pastures ... This book will serve many, not just political theorists and theologians." (Gaving D'Costa, University of Bristol)
http://eu.wiley.com/WileyCDA/WileyTitle/productCd-1405199695.html
According to the publisher's description, this book "[e]xplores the relationship between Christianity and contemporary politics through case studies of faith-based organizations, Christian political activism and welfare provision in the West; these case studies assess initiatives including community organizing, fair trade, and the sanctuary movement; [o]ffers an insightful, informative account of how Christians can engage politically in a multi-faith, liberal democracy; [i]ntegrates debates in political theology with inter-disciplinary analysis of policy and practice regarding religious social, political and economic engagement in the USA, UK, and continental Europe; [r]eveals how Christians can help prevent the subversion of the church – and even of politics itself – by legal, bureaucratic, and market mechanisms, rather than advocating withdrawal or assimilation; [e]ngages with the intricacies of contemporary politics whilst integrating systematic and historical theological reflection on political and economic life".
Endorsed elsewhere thus: "Sophisticated, erudite, deeply insightful, and written with a passion born out of political engagement. Bretherton pushes the field of political theology into fresh pastures ... This book will serve many, not just political theorists and theologians." (Gaving D'Costa, University of Bristol)
26 December 2009
Book: The Politics of Discipleship: Becoming Postmaterial Citizens
Graham Ward (University of Manchester) recently had his new book published, "The Politics of Discipleship: Becoming Postmaterial Citizens" (Baker Academic, September 2009):
www.bakeracademic.com/ME2/Audiences/dirmod.asp?sid=0477683E4046471488BD7BAC8DCFB004&nm=&type=PubCom&mod=PubComProductCatalog&mid=BF1316AF9E334B7BA1C33CB61CF48A4E&tier=3&id=C5E01AF419374641BEA3063DB0415D7D
Endorsements: "In this book, Graham Ward boldly offers a fresh description of the consumer economy and the processes of globalization, examining the illusions they generate, the states of amnesia they call us into, and the slavery they impose. In the process, he constructs a counter-narrative of a Christian discipleship in the service of postmaterial values that is founded on an eschatological humanism and ecclesiology. The result is a new political theology, powerfully presented, rooted in Scripture and tradition, and fully engaged in reading the postsecular signs of the times." (Peter Manley Scott, University of Manchester)
"For some time now, Graham Ward has blended orthodox theology, biblical study, and cultural theory with an independent originality. Now he has added politics to this mix. The result is simultaneously a greater edge to his own theology and an imbuing of contemporary political theology with more realistic depth and practical prescience than it usually exhibits. An extremely significant volume in the present time." (John Milbank, University of Nottingham)
"With erudition, insight, and sheer imaginative power, Graham Ward examines the complexities and tasks of Christian discipleship in a globalized world. There is no surer guide than Ward to the enticements and dangers of postmodern, postmaterial life – where values themselves have become virtual, adopted for a day – or to the hope of finding the true meaning of our still-present materiality in the practices of church and in the ecclesiality of the body of Christ. Yet Ward's encyclopedic grasp of political theory; his detailed, often dazzling readings of Scripture; and his profound inhabitation of theology are deployed with a humor and lightness of touch that renders this book both challenging and immensely readable. It is political theology but also a page-turner: impressive, provocative, and impossible to put down." (Gerard Loughlin, Durham University)
The author of the book is part of the Anglican Radical Orthodoxy movement.
www.bakeracademic.com/ME2/Audiences/dirmod.asp?sid=0477683E4046471488BD7BAC8DCFB004&nm=&type=PubCom&mod=PubComProductCatalog&mid=BF1316AF9E334B7BA1C33CB61CF48A4E&tier=3&id=C5E01AF419374641BEA3063DB0415D7D
Endorsements: "In this book, Graham Ward boldly offers a fresh description of the consumer economy and the processes of globalization, examining the illusions they generate, the states of amnesia they call us into, and the slavery they impose. In the process, he constructs a counter-narrative of a Christian discipleship in the service of postmaterial values that is founded on an eschatological humanism and ecclesiology. The result is a new political theology, powerfully presented, rooted in Scripture and tradition, and fully engaged in reading the postsecular signs of the times." (Peter Manley Scott, University of Manchester)
"For some time now, Graham Ward has blended orthodox theology, biblical study, and cultural theory with an independent originality. Now he has added politics to this mix. The result is simultaneously a greater edge to his own theology and an imbuing of contemporary political theology with more realistic depth and practical prescience than it usually exhibits. An extremely significant volume in the present time." (John Milbank, University of Nottingham)
"With erudition, insight, and sheer imaginative power, Graham Ward examines the complexities and tasks of Christian discipleship in a globalized world. There is no surer guide than Ward to the enticements and dangers of postmodern, postmaterial life – where values themselves have become virtual, adopted for a day – or to the hope of finding the true meaning of our still-present materiality in the practices of church and in the ecclesiality of the body of Christ. Yet Ward's encyclopedic grasp of political theory; his detailed, often dazzling readings of Scripture; and his profound inhabitation of theology are deployed with a humor and lightness of touch that renders this book both challenging and immensely readable. It is political theology but also a page-turner: impressive, provocative, and impossible to put down." (Gerard Loughlin, Durham University)
The author of the book is part of the Anglican Radical Orthodoxy movement.
23 December 2009
Book: The Political Theology of Rabbi Eliyahu Benamozegh
Paul Eidelberg (former Professor of Political Science, Bar-Ilan University) has written a book seeking to compare Jewish political theology and the political theology of the American Founding Fathers: "Toward a Renaissance of Israel and America: The Political Theology of Rabbi Eliyahu Benamozegh" (Lightcatcher Books, November 2009).
www.lightcatcherbooks.com/products_books_Renaissance.shtml
From the publisher's description: "The American people know hardly anything about the political theology of their Declaration of Independence, and are therefore ignorant of the political philosophy that inspired the Framers of the American Constitution. Similarly, most people in Israel are ignorant of the liberality and magnanimity of the Torah's constitution of government. Both nations are in dire need of Rabbi Benamozegh's teachings. Benamozegh's erudition, his knowledge of the wisdom of 'Jerusalem and Athens,' the cities that fructified Western civilization, can help us overcome the enemy of civilization, totalitarian Islam."
US-born Israeli Paul Eidelberg received his doctoral degree at the University of Chicago, where he studied under Leo Strauss. He is the founder and president of the Jerusalem-based Foundation for Constitutional Democracy.
www.lightcatcherbooks.com/products_books_Renaissance.shtml
From the publisher's description: "The American people know hardly anything about the political theology of their Declaration of Independence, and are therefore ignorant of the political philosophy that inspired the Framers of the American Constitution. Similarly, most people in Israel are ignorant of the liberality and magnanimity of the Torah's constitution of government. Both nations are in dire need of Rabbi Benamozegh's teachings. Benamozegh's erudition, his knowledge of the wisdom of 'Jerusalem and Athens,' the cities that fructified Western civilization, can help us overcome the enemy of civilization, totalitarian Islam."
US-born Israeli Paul Eidelberg received his doctoral degree at the University of Chicago, where he studied under Leo Strauss. He is the founder and president of the Jerusalem-based Foundation for Constitutional Democracy.
21 December 2009
Phillip Blond's "ResPublica" think tank and Radical Orthodoxy
Check over at my personal blog for an assessment of the latest development in UK political theology: Phillip Blond, a former Senior Lecturer in theology and philosophy at the University of Cumbria, has been able to raise 1.5 million pounds to launch his own think tank, called "ResPublica":
www.erichkofmel.com/2009/12/phillip-blonds-respublica-think-tank.html
Blond has shot to the attention of the UK media only this year and has been hailed as Tory leader (and possible prime minister come May 2010) David Cameron's "philosopher king". ResPublica was launched on 26 November in the presence of Cameron, but the financial backers behind it remain anonymous. It stands to reason, though, that they are in support of the ideas associated with what Blond calls "Red Toryism".
Phillip Blond is a part of the Anglican Radical Orthodoxy movement. Radical Orthodoxy set out, hardly ten years ago, from Cambridge's Peterhouse College to renew the Church of England. Already the current Archbishop of Canterbury, and head of the Anglican community, Rowan Williams, is said to be an adherent of Radical Orthodoxy. And now the movement has gained influence over Tory policy and the likely next prime minister. Radical-orthodox political theology has a chance to become for the UK what black liberation theology arguably has become under Barack Obama in the US.
www.erichkofmel.com/2009/12/phillip-blonds-respublica-think-tank.html
Blond has shot to the attention of the UK media only this year and has been hailed as Tory leader (and possible prime minister come May 2010) David Cameron's "philosopher king". ResPublica was launched on 26 November in the presence of Cameron, but the financial backers behind it remain anonymous. It stands to reason, though, that they are in support of the ideas associated with what Blond calls "Red Toryism".
Phillip Blond is a part of the Anglican Radical Orthodoxy movement. Radical Orthodoxy set out, hardly ten years ago, from Cambridge's Peterhouse College to renew the Church of England. Already the current Archbishop of Canterbury, and head of the Anglican community, Rowan Williams, is said to be an adherent of Radical Orthodoxy. And now the movement has gained influence over Tory policy and the likely next prime minister. Radical-orthodox political theology has a chance to become for the UK what black liberation theology arguably has become under Barack Obama in the US.
18 December 2009
Benedict XVI and the political theology of John of Salisbury
When has the pope become a proponent of political theology?
He must be aware of the concept, after having served with Johann Baptist Metz on the theological faculty of the University of Münster in the 1960s. However, he always was more notorious for opposing political theologies, such as Latin American liberation theology.
That he does not commonly use the term "political theology" in his speeches and writings makes it only the more noteworthy that he did so this week, when referring to the medieval theologian John of Salisbury:
www.zenit.org/article-27863?l=english
Pope Benedict XVI particularly recommends John of Salisbury's book "Policraticus" (The Man of Government) – a "treatise on philosophy and political theology".
I double checked: the Italian original indeed also has "teologia politica".
He must be aware of the concept, after having served with Johann Baptist Metz on the theological faculty of the University of Münster in the 1960s. However, he always was more notorious for opposing political theologies, such as Latin American liberation theology.
That he does not commonly use the term "political theology" in his speeches and writings makes it only the more noteworthy that he did so this week, when referring to the medieval theologian John of Salisbury:
www.zenit.org/article-27863?l=english
Pope Benedict XVI particularly recommends John of Salisbury's book "Policraticus" (The Man of Government) – a "treatise on philosophy and political theology".
I double checked: the Italian original indeed also has "teologia politica".
Journal "Direction": Toward Anabaptist Political Theology
The Spring 2009 issue of the journal "Direction: A Mennonite Brethren Forum" was themed "Toward Anabaptist Political Theology".
Six months after publication of the printed journal, the full-text articles have now become available to read online free of charge:
www.directionjournal.org/toc/?38-1
Articles include "An Anabaptist-Mennonite Political Theology: Theological Presuppositions" (A. James Reimer, formerly Conrad Grebel University College); "Exousiology and Torah: A Suggestion for Mennonite Political Theology with Reference to the Reimer-Yoder Divide" (Jodie Boyer Hatlem, University of Toronto, and Douglas Johnson Hatlem, pastor); "Messianic Political Theology: Yoder contra Redekop" (Travis P. [sic] Kroeker, McMaster University); "A Response to P. Travis Kroeker's 'Messianic Political Theology: Yoder contra Redekop'" (John H. Redekop, Trinity Western University/Wilfrid Laurier University).
The journal's self-description: "Direction journal was begun in 1972 as a partnership among four Mennonite Brethren educational institutions in Canada and the US. Eventually two additional schools joined the group, and the US and Canadian Mennonite Brethren Conferences also provide support. [...] Neither a purely academic journal nor a denominational magazine, Direction highlights the interdependence of Christian reflection and mission."
Six months after publication of the printed journal, the full-text articles have now become available to read online free of charge:
www.directionjournal.org/toc/?38-1
Articles include "An Anabaptist-Mennonite Political Theology: Theological Presuppositions" (A. James Reimer, formerly Conrad Grebel University College); "Exousiology and Torah: A Suggestion for Mennonite Political Theology with Reference to the Reimer-Yoder Divide" (Jodie Boyer Hatlem, University of Toronto, and Douglas Johnson Hatlem, pastor); "Messianic Political Theology: Yoder contra Redekop" (Travis P. [sic] Kroeker, McMaster University); "A Response to P. Travis Kroeker's 'Messianic Political Theology: Yoder contra Redekop'" (John H. Redekop, Trinity Western University/Wilfrid Laurier University).
The journal's self-description: "Direction journal was begun in 1972 as a partnership among four Mennonite Brethren educational institutions in Canada and the US. Eventually two additional schools joined the group, and the US and Canadian Mennonite Brethren Conferences also provide support. [...] Neither a purely academic journal nor a denominational magazine, Direction highlights the interdependence of Christian reflection and mission."
CFP: Sainthood in Fragile States
A seminar of the Danish Research School of Regional Studies and the Department of Cross-Cultural and Regional Studies of the University of Copenhagen, taking place at the Danish Institute in Damascus, Syria,
12-15 April 2010
http://regionalestudier.hum.ku.dk/konferencer/sainthood/
Call for papers: "Sainthood in Fragile States"
This seminar discusses the creation, adaptation, or denunciations of claims to sainthood in local, regional, and national discourses in the Middle East, including political theologies.
Within recent decades the question of sainthood, in various meanings of the term, has emerged as a powerful theme in negotiating identities. The legitimacy of sainthood is increasingly contested, yet often nation states make use of claims to holiness as consolidating figures, while simultaneously maintaining an ambivalent position toward the legitimacy of individual claims to sainthood. From Christians performing miracles, to Islamic denunciation of saint pilgrimages, to insistence on venerating local saints, to national discourse rooted in venerated figures, sainthood "matters" in that it is not clearly discernable to all parties what makes the specific saint exceptional or to what degree sainthood is embodied.
Recognition of sainthood relies on a complex negotiation of the relationship between the visible, the forces of the unseen, authority, and creation of alternative realities. The qualities of sainthood can thus best be conceptualized as both pertaining to existential and structural dimensions, as fragile states, where mixed motivations emphasize the possibilities and dangers in the life of the individual as well as the nation.
This seminar aims at discussing how such relationships and claims are accepted, contested, or existing in parallel, and thereby has a bearing on social and political life in the Middle East.
The organizers hereby aim to challenge the way both politics and theologies are being conceptualized for contemporary Middle East, in that modernity and religious awakening both make way for disenchantment and re-enchantment. These can be seen as coterminous or opening zones of indeterminacy in which many aspects take place at the same time, with varying social outcome.
Questions that could be addressed: What makes a saint, or what qualities of sainthood apply across social, political, and religious contexts? How is "sainthood" used in negotiating identities at various levels of society? How is evidence of efficacy negotiated? What evidence is applied to substantiate relationships between the seen and the unseen, or revelation and concealment? How is the relationship between politics and theology, the "political theologies", negotiated around figures of sainthood or sanctity?
Abstracts (approx. 300 words) are to be submitted to Andreas Bandak (University of Copenhagen): bandak@hum.ku.dk
Deadline: 12 January 2010
Participants will arrange for their own transportation. The seminar will pay for visa, accommodation, and food, from the evening of the 12th to the evening of the 15th.
Form: The seminar will bring together senior and upcoming Danish and international scholars for a joint investigation of issues of sainthood in contemporary Middle East. Perspectives from all disciplines are encouraged. Keynote speakers will give 45-minute presentations, and PhD students are invited to give 30-minute presentations. All papers are followed by joint discussion. The organizers' aim is to publish the proceedings from the seminar.
Keynotes: Lisa Wedeen (Professor and Chair of the Department of Political Science, University of Chicago) and Glenn Bowman (Senior Lecturer and Chair of the Department of Anthropology, University of Kent)
Organizers: Andreas Bandak (PhD Fellow, Centre for Comparative Cultural Studies, University of Copenhagen) and Mikkel Bille (Assistant Professor, Department of Cross-Cultural and Regional Studies, University of Copenhagen)
See also suggested readings at the above web link.
12-15 April 2010
http://regionalestudier.hum.ku.dk/konferencer/sainthood/
Call for papers: "Sainthood in Fragile States"
This seminar discusses the creation, adaptation, or denunciations of claims to sainthood in local, regional, and national discourses in the Middle East, including political theologies.
Within recent decades the question of sainthood, in various meanings of the term, has emerged as a powerful theme in negotiating identities. The legitimacy of sainthood is increasingly contested, yet often nation states make use of claims to holiness as consolidating figures, while simultaneously maintaining an ambivalent position toward the legitimacy of individual claims to sainthood. From Christians performing miracles, to Islamic denunciation of saint pilgrimages, to insistence on venerating local saints, to national discourse rooted in venerated figures, sainthood "matters" in that it is not clearly discernable to all parties what makes the specific saint exceptional or to what degree sainthood is embodied.
Recognition of sainthood relies on a complex negotiation of the relationship between the visible, the forces of the unseen, authority, and creation of alternative realities. The qualities of sainthood can thus best be conceptualized as both pertaining to existential and structural dimensions, as fragile states, where mixed motivations emphasize the possibilities and dangers in the life of the individual as well as the nation.
This seminar aims at discussing how such relationships and claims are accepted, contested, or existing in parallel, and thereby has a bearing on social and political life in the Middle East.
The organizers hereby aim to challenge the way both politics and theologies are being conceptualized for contemporary Middle East, in that modernity and religious awakening both make way for disenchantment and re-enchantment. These can be seen as coterminous or opening zones of indeterminacy in which many aspects take place at the same time, with varying social outcome.
Questions that could be addressed: What makes a saint, or what qualities of sainthood apply across social, political, and religious contexts? How is "sainthood" used in negotiating identities at various levels of society? How is evidence of efficacy negotiated? What evidence is applied to substantiate relationships between the seen and the unseen, or revelation and concealment? How is the relationship between politics and theology, the "political theologies", negotiated around figures of sainthood or sanctity?
Abstracts (approx. 300 words) are to be submitted to Andreas Bandak (University of Copenhagen): bandak@hum.ku.dk
Deadline: 12 January 2010
Participants will arrange for their own transportation. The seminar will pay for visa, accommodation, and food, from the evening of the 12th to the evening of the 15th.
Form: The seminar will bring together senior and upcoming Danish and international scholars for a joint investigation of issues of sainthood in contemporary Middle East. Perspectives from all disciplines are encouraged. Keynote speakers will give 45-minute presentations, and PhD students are invited to give 30-minute presentations. All papers are followed by joint discussion. The organizers' aim is to publish the proceedings from the seminar.
Keynotes: Lisa Wedeen (Professor and Chair of the Department of Political Science, University of Chicago) and Glenn Bowman (Senior Lecturer and Chair of the Department of Anthropology, University of Kent)
Organizers: Andreas Bandak (PhD Fellow, Centre for Comparative Cultural Studies, University of Copenhagen) and Mikkel Bille (Assistant Professor, Department of Cross-Cultural and Regional Studies, University of Copenhagen)
See also suggested readings at the above web link.
09 December 2009
Laestadian-ism: Political theology and civil religion in secularizing Finland
The Academy of Finland's Research Council for Culture and Society has decided to fund a research project on political Laestadianism, "Laestadian-ism: Political Theology and Civil Religion in Secularizing Finland", led by Mika Luoma-aho (Assistant Professor of International Relations, University of Lapland), to the tune of 375,000 Euro over the period 1 January 2010 through 31 December 2012.
Project description: "Laestadianism is the largest revivalist movement within the Finnish Lutheran Church. Our project aims to provide current, empirically oriented and theoretically innovative analysis of the political aspects of laestadianism. Laestadianism is a form of 'fundamentalism' that poses no challenge to other Christian denominations or religions, just as it does not in any way aim to subvert the establishment. Quite the contrary: Laestadians have long practiced their religion within the confines of the national Lutheran Church; they have traditionally taken an active role in civil society; and they continue to organize themselves politically through the Finnish parliamentary system. What we see in laestadianism is Finland's Christian Right: it embodies and represents much of what goes under Christian reaction in this country.
"Laestadianism is not a political movement in the conventional sense of the term: it does not have its own party or a political platform. Our project will make the political aspects of laestadianism discernible by approaching it from two conceptual angles. We will (I) politicize the history of Laestadian theology and (II) make explicit the politics of practicing the Laestadian religion today. This we will do (i) by approaching laestadianism as a tradition of political theology; and (ii) by framing laestadianism as a form of civil religion. Our hypothesis is that among the varieties and intensities of civil religion we may identify in Finnish politics today, laestadianism embodies its purest theological expression and most explicit political articulation.
"Laestadianism is important, because there are regions in this country, parties in its political system, where the role of the movement is noteworthy. It is also an interesting movement in itself, because while secular political life sees religion often in personal terms, there is a politically active and outspoken movement in this secular age that believes otherwise. The Laestadians believe that the state has a very specific theological meaning: it is government established by God and in its proper functioning his rule and reign are in stake [sic]. There is a sharp contrast between the world-views of laestadianism and that of the secular majority of 'Finns'.
"There is a desperate need for political research on the Laestadian movement. Our project will provide up-to-date information on its political history, religiously structured view of social life, and political significance in Finland today. This information is needed to overcome prejudice in society. Furthermore: we will use this information ourselves in contributing to current debates on the relationship between organized religion and the institution of the secular, national state."
The project already has a blog, "Laestadian-ism":
http://laestadian-ism.blogspot.com/
According to it, Laestadianism is "based on the heritage of a Sami botanist and preacher Lars Levi Laestadius" (1800-1861). "In our research we combine current theoretical literatures on political theology and civil religion with an empirically oriented approach to the movement in Finnish society. This weblog will be updated with current information on project events and public relations, commentary and analysis on issues touching the laestadian movement in Finland and elsewhere, as well as debates on political theology and civil religion in general".
Project contact: mika@luoma-aho.fi
Project description: "Laestadianism is the largest revivalist movement within the Finnish Lutheran Church. Our project aims to provide current, empirically oriented and theoretically innovative analysis of the political aspects of laestadianism. Laestadianism is a form of 'fundamentalism' that poses no challenge to other Christian denominations or religions, just as it does not in any way aim to subvert the establishment. Quite the contrary: Laestadians have long practiced their religion within the confines of the national Lutheran Church; they have traditionally taken an active role in civil society; and they continue to organize themselves politically through the Finnish parliamentary system. What we see in laestadianism is Finland's Christian Right: it embodies and represents much of what goes under Christian reaction in this country.
"Laestadianism is not a political movement in the conventional sense of the term: it does not have its own party or a political platform. Our project will make the political aspects of laestadianism discernible by approaching it from two conceptual angles. We will (I) politicize the history of Laestadian theology and (II) make explicit the politics of practicing the Laestadian religion today. This we will do (i) by approaching laestadianism as a tradition of political theology; and (ii) by framing laestadianism as a form of civil religion. Our hypothesis is that among the varieties and intensities of civil religion we may identify in Finnish politics today, laestadianism embodies its purest theological expression and most explicit political articulation.
"Laestadianism is important, because there are regions in this country, parties in its political system, where the role of the movement is noteworthy. It is also an interesting movement in itself, because while secular political life sees religion often in personal terms, there is a politically active and outspoken movement in this secular age that believes otherwise. The Laestadians believe that the state has a very specific theological meaning: it is government established by God and in its proper functioning his rule and reign are in stake [sic]. There is a sharp contrast between the world-views of laestadianism and that of the secular majority of 'Finns'.
"There is a desperate need for political research on the Laestadian movement. Our project will provide up-to-date information on its political history, religiously structured view of social life, and political significance in Finland today. This information is needed to overcome prejudice in society. Furthermore: we will use this information ourselves in contributing to current debates on the relationship between organized religion and the institution of the secular, national state."
The project already has a blog, "Laestadian-ism":
http://laestadian-ism.blogspot.com/
According to it, Laestadianism is "based on the heritage of a Sami botanist and preacher Lars Levi Laestadius" (1800-1861). "In our research we combine current theoretical literatures on political theology and civil religion with an empirically oriented approach to the movement in Finnish society. This weblog will be updated with current information on project events and public relations, commentary and analysis on issues touching the laestadian movement in Finland and elsewhere, as well as debates on political theology and civil religion in general".
Project contact: mika@luoma-aho.fi
04 December 2009
CONF: American Comparative Literature Association annual meeting
Annual Meeting of the American Comparative Literature Association (ACLA), in New Orleans, Louisiana, USA, 1-4 April 2010 (Thursday evening through Sunday noon)
www.acla.org/acla2010/
Three seminars taking place at this conference may be of particular interest to those engaged in the study of political theology.
A seminar on "Rethinking Secularism" will be organized by Elizabeth S. Anker and Bernadette A. Meyler (both Cornell University):
Debates about secularism have increasingly provided a focal point for theorizing the legal and political institutions, practices, and beliefs that regulate collective existence, or the individual's inscription within the community. The many issues raised by the status of the secular assume different aspects with reference to the nation state, democratic systems of governance, religious cultures, and/or the cosmopolitan order more generally. This seminar will focus on the nexus between the legal and cultural dimensions of secularism and, in doing so, will explore the limits of discourses on the secular.
More concretely, questions may include: What relationships do indigenous epistemologies and worldviews have to secular humanism? Is nationalism better explained through the rubric of secularism or instead that of political theology? Are the conceptions of time and history that gird ostensibly secular political ideologies in fact informed by religious frameworks? How might one theorize post-secular ontologies or modalities of embodied and affective belonging otherwise discounted within liberal rationalism? Can reform occur through religions or religious dissent rather than by means of secularization and reasoned public deliberation? What role has the language of tolerance played in shaping the religious/secular divide? How do certain images, like that of the veil, become iconic representations of the conflict between religious and secular? Through what mechanisms do rhetoric, and even law, migrate from the religious to the secular and back again? Finally, what roles do literature and art perform in mapping the shifting terrain that demarcates the secular from the religious?
A seminar on "Theory and the Theological" will be organized by Peter Y. Paik (University of Wisconsin, Milwaukee):
Theorists in recent years have looked to theology for conceptual models to address certain impasses inherent to postmodernity. Alain Badiou draws heavily from theological categories in setting forth his account of political commitment, while tropes drawn from mystical and heterodox sources are prominent in the writings of Giorgio Agamben when he evokes modes of being that go beyond the constraints of bare life. Theology plays a significant role in the theorization of radical politics in the work of Slavoj Žižek and Antonio Negri, while Judith Butler and Simon Critchley look to the work of Emmanuel Levinas to provide an ethical grounding for the political. Meanwhile, theologians such as Catherine Pickstock, John Milbank, and David Bentley Hart engage postmodernity from the standpoint of faith. Finally, these debates have been anticipated in the work of earlier thinkers such as Christopher Lasch, Philip Rieff, Alasdair MacIntyre, and Eric Voegelin, whose respective critiques of liberal modernity parallel and diverge in striking ways from the battle lines most familiar to the present.
The seminar will take up such questions as: What kinds of resources does theological reflection provide in imagining sociopolitical forms of life beyond the liberal capitalist status quo? How has the resurgence of religious belief and the politics of religious militancy affected literary and cultural production? Are theologically-informed critiques of neo-liberal capitalism more promising than those launched on secular grounds? Or are these critiques neutralized by liberal relativism, or by what Philip Rieff terms the "therapeutic ethos"?
A seminar on "Literature and Criticism after Secularism" will be organized by Thomas Dancer and Jack Dudley (both University of Wisconsin, Madison):
Much scholarship on modern and contemporary literature has taken it as an article of faith that writers either turned away from or actively rejected religion. While this "narrative of secularization", to use Pericles Lewis' terms, still holds sway in literary studies, the fields of critical theory, political science, and sociology have increasingly interrogated the categories "secular" and "religious", as in the work of Charles Taylor, Hent de Vries, William E. Connolly, Talal Asad, and Slavoj Žižek. Such work has generated the new category, "post-secular", which examines the anxieties and absences in secular imaginaries, philosophies, and politics. This work also challenges the "secular" as the unconscious norm of intellectual practice.
Our moment, then, sees criticism and intellectual discourse as facing a public sphere that can no longer be understood to privilege the values of secularism. Papers contributed to this seminar will engage this moment by exploring the long historical entanglement of secularism, religion, and the post-secular, while following recent developments that aim to recuperate or refashion "secularity" in a way more consistent with an open, pluralistic public space.
The ACLA's annual conferences have a unique structure in which most papers are grouped into 9-12 person seminars that meet two hours per day, for the three days of the conference, in order to foster discussion. Some 8-person seminars meet the first two days of the conference. The conference will also include plenary sessions, workshops, a business meeting, a banquet, and other events in downtown New Orleans and on the Tulane campus. Please check with the conference and/or seminar organizers whether people can participate in seminars who do not present a paper themselves. Contact: info@acla.org
You can find further information on the conference, including registration, on the ACLA's website. The schedule of events, including locations, should be up in early 2010.
www.acla.org/acla2010/
Three seminars taking place at this conference may be of particular interest to those engaged in the study of political theology.
A seminar on "Rethinking Secularism" will be organized by Elizabeth S. Anker and Bernadette A. Meyler (both Cornell University):
Debates about secularism have increasingly provided a focal point for theorizing the legal and political institutions, practices, and beliefs that regulate collective existence, or the individual's inscription within the community. The many issues raised by the status of the secular assume different aspects with reference to the nation state, democratic systems of governance, religious cultures, and/or the cosmopolitan order more generally. This seminar will focus on the nexus between the legal and cultural dimensions of secularism and, in doing so, will explore the limits of discourses on the secular.
More concretely, questions may include: What relationships do indigenous epistemologies and worldviews have to secular humanism? Is nationalism better explained through the rubric of secularism or instead that of political theology? Are the conceptions of time and history that gird ostensibly secular political ideologies in fact informed by religious frameworks? How might one theorize post-secular ontologies or modalities of embodied and affective belonging otherwise discounted within liberal rationalism? Can reform occur through religions or religious dissent rather than by means of secularization and reasoned public deliberation? What role has the language of tolerance played in shaping the religious/secular divide? How do certain images, like that of the veil, become iconic representations of the conflict between religious and secular? Through what mechanisms do rhetoric, and even law, migrate from the religious to the secular and back again? Finally, what roles do literature and art perform in mapping the shifting terrain that demarcates the secular from the religious?
A seminar on "Theory and the Theological" will be organized by Peter Y. Paik (University of Wisconsin, Milwaukee):
Theorists in recent years have looked to theology for conceptual models to address certain impasses inherent to postmodernity. Alain Badiou draws heavily from theological categories in setting forth his account of political commitment, while tropes drawn from mystical and heterodox sources are prominent in the writings of Giorgio Agamben when he evokes modes of being that go beyond the constraints of bare life. Theology plays a significant role in the theorization of radical politics in the work of Slavoj Žižek and Antonio Negri, while Judith Butler and Simon Critchley look to the work of Emmanuel Levinas to provide an ethical grounding for the political. Meanwhile, theologians such as Catherine Pickstock, John Milbank, and David Bentley Hart engage postmodernity from the standpoint of faith. Finally, these debates have been anticipated in the work of earlier thinkers such as Christopher Lasch, Philip Rieff, Alasdair MacIntyre, and Eric Voegelin, whose respective critiques of liberal modernity parallel and diverge in striking ways from the battle lines most familiar to the present.
The seminar will take up such questions as: What kinds of resources does theological reflection provide in imagining sociopolitical forms of life beyond the liberal capitalist status quo? How has the resurgence of religious belief and the politics of religious militancy affected literary and cultural production? Are theologically-informed critiques of neo-liberal capitalism more promising than those launched on secular grounds? Or are these critiques neutralized by liberal relativism, or by what Philip Rieff terms the "therapeutic ethos"?
A seminar on "Literature and Criticism after Secularism" will be organized by Thomas Dancer and Jack Dudley (both University of Wisconsin, Madison):
Much scholarship on modern and contemporary literature has taken it as an article of faith that writers either turned away from or actively rejected religion. While this "narrative of secularization", to use Pericles Lewis' terms, still holds sway in literary studies, the fields of critical theory, political science, and sociology have increasingly interrogated the categories "secular" and "religious", as in the work of Charles Taylor, Hent de Vries, William E. Connolly, Talal Asad, and Slavoj Žižek. Such work has generated the new category, "post-secular", which examines the anxieties and absences in secular imaginaries, philosophies, and politics. This work also challenges the "secular" as the unconscious norm of intellectual practice.
Our moment, then, sees criticism and intellectual discourse as facing a public sphere that can no longer be understood to privilege the values of secularism. Papers contributed to this seminar will engage this moment by exploring the long historical entanglement of secularism, religion, and the post-secular, while following recent developments that aim to recuperate or refashion "secularity" in a way more consistent with an open, pluralistic public space.
The ACLA's annual conferences have a unique structure in which most papers are grouped into 9-12 person seminars that meet two hours per day, for the three days of the conference, in order to foster discussion. Some 8-person seminars meet the first two days of the conference. The conference will also include plenary sessions, workshops, a business meeting, a banquet, and other events in downtown New Orleans and on the Tulane campus. Please check with the conference and/or seminar organizers whether people can participate in seminars who do not present a paper themselves. Contact: info@acla.org
You can find further information on the conference, including registration, on the ACLA's website. The schedule of events, including locations, should be up in early 2010.
CONF: Renaissance Society of America annual meeting
56th Annual Meeting of the Renaissance Society of America (RSA), in Venice, Italy, 8-10 April 2010
www.rsa.org/meetings/annualmeeting.php
A number of papers on political theology will be given at this conference.
Foremost, a panel on "Early Modern and Contemporary Political Theologies", organized by Travis R. DeCook (Carleton University) and chaired by Paul Anthony Stevens (University of Toronto), will take place on 8 April, 9.00-10.30 am (Università Ca Foscari – San Basilio – Aula 0E).
Abstracts of two papers in this panel: Travis R. DeCook, "Milton and the Post-Postmodern Turn to St. Paul": "Recently, the philosophers Slavoj Žižek and Alain Badiou have emphasized the significance of St. Paul's formulation of universalism for our purportedly 'post-political' era. This paper considers the problematic status of Judaism and Jewish identity within this scheme by taking up the function of the Pauline spirit/letter distinction in the writings of John Milton. Specifically, it considers the role played by the notion of Christianity's supersession of the Jewish past in Milton's political writings and the poems Paradise Regained and Samson Agonistes. These late poems offer a suggestive analogy with Badiou and Zizek, since they reflect on the defeat of Milton's revolutionary hopes. The function of Jewish identity in these texts complicates prevailing understandings of Christian supersession; this paper uncovers how such complications play an important role in Milton's post-Restoration politics, and moreover illuminate and challenge how Pauline universalism gets appropriated in today's political thought."
Jennifer Rebecca Rust (Saint Louis University), "Political Theologies of the Corpus Mysticum: Schmitt, Kantorowicz and de Lubac": "The fate of the corpus mysticum in the work of Carl Schmitt and Ernst Kantorowicz measures the distance between these two theorists' 'political theologies.' Schmitt marginalizes the traditional notion of the collective 'mystical body' of the Church in order to foreground the 'concrete' person of the decisive sovereign, while Kantorowicz implicitly corrects Schmitt by emphasizing the transference of the corpus mysticum from an ecclesiastical to a political context in the premodern period. I identify a third way between these two alternatives in a major source for Kantorowicz's analysis of the corpus mysticum, the twentieth-century Catholic theologian Henri de Lubac. Kantorowicz faithfully reproduces much of de Lubac's argument, but he also subtly misreads de Lubac's claims about the dynamic relationship between Eucharistic and ecclesiastical bodies in the early Church. I consider how the corpus mysticum opens a space for dialogue between contemporary theories of political theology and twentieth-century Catholic resourcement theology."
In the panel "Sessions in Honor of Colin Eisler II: Trecento and Quattrocento Devotional Images" (8 April, 11.00 am-12.30 pm, Fondazione Cini – Sala del Piccolo Teatro), Suzanna B. Simor (City University of New York, Queen's College) will be presenting a paper on "The Credo in Siena: Art, Civic Religion and Politics in Sienese Images of the Christian Creeds".
Abstract: "In the span of a mere four decades in the first half of the fifteenth century, Siena produced an unparalleled concentration of ambitious visualizations of the texts of the Christian creeds, realized in commissions for the most powerful patrons of the city-state. The leading communal and ecclesiastical institutions all featured Creed cycles in prominent locations, embedded in coherent and richly symbolic programs. This essay will explore the imagery of these Sienese Creed cycles within their shared tradition and with attention to factors that likely contributed to their individual interpretations. It will demonstrate that within the prescriptive confines of its Creed's content, each of the Sienese renditions was addressed directly to its audience, conceived and employed for specific purposes, and deployed iconography that supported each patron's particular agenda. Reflecting Siena's characteristic blending of religion and politics, the diverse Sienese Credos partake of the political theology of the commune."
In the panel "Politics and Religion: Jesuit and Princely Cooperation in Counter-Reformation Strategies", sponsored by the Society for Early Modern Catholic Studies (9 April, 4.00-5.30 pm, Università Ca Foscari – San Basilio – Aula 2B), Raffaella Santi (Università degli Studi di Urbino) will be presenting a paper on "The Function of Political Theology in Hobbes's Leviathan".
Abstract: "The English version of Leviathan, written by Thomas Hobbes in Paris during the English Civil War, appeared in London in 1651; while the somewhat revised Latin version was published in Amsterdam in 1668, as the third and final part of the collection of Hobbes's Opera philosophica, Quae latine scripsit, Omnia…(in 2 vols). The main change in both versions of Leviathan, with respect to his previous works on political philosophy – namely The Elements of Law, Natural and Politic and De cive – is the great importance attributed to religious and theological matters, and to political theology. For instance, Hobbes discusses the famous De summo pontifice by Cardinal Bellarmino, re-interpreting many biblical passages through his materialistic theology. Emphasizing the 'chiasmus' rhetorical structure of the four parts of Leviathan, I will argue that the Hobbesian analysis of the holy Scriptures is made in order to ensure a theoretical 'theological' foundation for sovereign power, that reinforces the 'scientific' foundation, based on human nature, carried out in the first two parts of Leviathan."
In the same panel, John H. Smith (University of California, Irvine) will be presenting a paper, "Bellarmine, Kings, and The Church": "As the chief apologist and theologian of the post-Trentine Counter-[R]eformation, the Jesuit cardinal Robert Bellarmine (1542-1621) systematized the arguments against Protestantism in his monumental Disputations on Controversies of the Christian Faith against the Heretics (1586-89, 1596, 1608). Central to his discussion are the debates over the extent of the church's political power as well as over the religious authority of temporal leaders. Bellarmine strove to find a middle ground, what Hughes Oliphant Old calls a 'baroque synthesis' between Aquinas and Machiavelli, between the ambitions of the popes and the claims of kings and princes across Europe. On the one hand, his writings were at one point placed on the papal index (by Sixtus V) and, on the other, he delivered a powerful response to James I of England against the oath of allegiance. This paper explores Bellarmine's politico-theological arguments, comparing them to the Protestant thinkers he took so seriously. They have continued relevance today for disputations concerning religious vs. secular political authority."
In the panel "Weimar, Late Medieval and Renaissance Italy: Erich Auerbach and the Quest for European Internationalism", sponsored by the Renaissance Studies Certificate Program at CUNY's Graduate Center (10 April, 2.00-3.30 pm, Biblioteca Marciana), Jane O. Newman (University of California, Irvine) will be presenting a paper on "Modernity, Habitus, Ethics: Worldliness in Auerbach's Dante and Boccaccio".
Abstract: "In his 1921 dissertation on the Renaissance novella, Auerbach maintains that 'this-worldliness' is the essence of the Romance tradition. While the exemplum and fabliau appear to offer anterior models, he claims that it was Dante and his focus in the Commedia on 'secular life' that were the origins of this most 'modern' of genres. My paper investigates the evolution of Auerbach's argument about the relation between Dante and Boccaccio between 1921 and 1946 in the context of the political-theological controversies in Germany during the early twentieth century. In the poetry of Auerbach's exceedingly Thomist Dante, the 'image of man' counterintuitively 'eclipses the image of God' and thus counters the 'spiritualizing' 'figural-Christian' logic associated with Protestant dialectical theology. And yet, it is not clear that the ensuing modern world of Boccaccio's Decameron is much better, ensnared as it is in a habitus of worldly desire with no 'constructive ethical force.'"
You can find further information on the conference, including registration, on the RSA's website.
www.rsa.org/meetings/annualmeeting.php
A number of papers on political theology will be given at this conference.
Foremost, a panel on "Early Modern and Contemporary Political Theologies", organized by Travis R. DeCook (Carleton University) and chaired by Paul Anthony Stevens (University of Toronto), will take place on 8 April, 9.00-10.30 am (Università Ca Foscari – San Basilio – Aula 0E).
Abstracts of two papers in this panel: Travis R. DeCook, "Milton and the Post-Postmodern Turn to St. Paul": "Recently, the philosophers Slavoj Žižek and Alain Badiou have emphasized the significance of St. Paul's formulation of universalism for our purportedly 'post-political' era. This paper considers the problematic status of Judaism and Jewish identity within this scheme by taking up the function of the Pauline spirit/letter distinction in the writings of John Milton. Specifically, it considers the role played by the notion of Christianity's supersession of the Jewish past in Milton's political writings and the poems Paradise Regained and Samson Agonistes. These late poems offer a suggestive analogy with Badiou and Zizek, since they reflect on the defeat of Milton's revolutionary hopes. The function of Jewish identity in these texts complicates prevailing understandings of Christian supersession; this paper uncovers how such complications play an important role in Milton's post-Restoration politics, and moreover illuminate and challenge how Pauline universalism gets appropriated in today's political thought."
Jennifer Rebecca Rust (Saint Louis University), "Political Theologies of the Corpus Mysticum: Schmitt, Kantorowicz and de Lubac": "The fate of the corpus mysticum in the work of Carl Schmitt and Ernst Kantorowicz measures the distance between these two theorists' 'political theologies.' Schmitt marginalizes the traditional notion of the collective 'mystical body' of the Church in order to foreground the 'concrete' person of the decisive sovereign, while Kantorowicz implicitly corrects Schmitt by emphasizing the transference of the corpus mysticum from an ecclesiastical to a political context in the premodern period. I identify a third way between these two alternatives in a major source for Kantorowicz's analysis of the corpus mysticum, the twentieth-century Catholic theologian Henri de Lubac. Kantorowicz faithfully reproduces much of de Lubac's argument, but he also subtly misreads de Lubac's claims about the dynamic relationship between Eucharistic and ecclesiastical bodies in the early Church. I consider how the corpus mysticum opens a space for dialogue between contemporary theories of political theology and twentieth-century Catholic resourcement theology."
In the panel "Sessions in Honor of Colin Eisler II: Trecento and Quattrocento Devotional Images" (8 April, 11.00 am-12.30 pm, Fondazione Cini – Sala del Piccolo Teatro), Suzanna B. Simor (City University of New York, Queen's College) will be presenting a paper on "The Credo in Siena: Art, Civic Religion and Politics in Sienese Images of the Christian Creeds".
Abstract: "In the span of a mere four decades in the first half of the fifteenth century, Siena produced an unparalleled concentration of ambitious visualizations of the texts of the Christian creeds, realized in commissions for the most powerful patrons of the city-state. The leading communal and ecclesiastical institutions all featured Creed cycles in prominent locations, embedded in coherent and richly symbolic programs. This essay will explore the imagery of these Sienese Creed cycles within their shared tradition and with attention to factors that likely contributed to their individual interpretations. It will demonstrate that within the prescriptive confines of its Creed's content, each of the Sienese renditions was addressed directly to its audience, conceived and employed for specific purposes, and deployed iconography that supported each patron's particular agenda. Reflecting Siena's characteristic blending of religion and politics, the diverse Sienese Credos partake of the political theology of the commune."
In the panel "Politics and Religion: Jesuit and Princely Cooperation in Counter-Reformation Strategies", sponsored by the Society for Early Modern Catholic Studies (9 April, 4.00-5.30 pm, Università Ca Foscari – San Basilio – Aula 2B), Raffaella Santi (Università degli Studi di Urbino) will be presenting a paper on "The Function of Political Theology in Hobbes's Leviathan".
Abstract: "The English version of Leviathan, written by Thomas Hobbes in Paris during the English Civil War, appeared in London in 1651; while the somewhat revised Latin version was published in Amsterdam in 1668, as the third and final part of the collection of Hobbes's Opera philosophica, Quae latine scripsit, Omnia…(in 2 vols). The main change in both versions of Leviathan, with respect to his previous works on political philosophy – namely The Elements of Law, Natural and Politic and De cive – is the great importance attributed to religious and theological matters, and to political theology. For instance, Hobbes discusses the famous De summo pontifice by Cardinal Bellarmino, re-interpreting many biblical passages through his materialistic theology. Emphasizing the 'chiasmus' rhetorical structure of the four parts of Leviathan, I will argue that the Hobbesian analysis of the holy Scriptures is made in order to ensure a theoretical 'theological' foundation for sovereign power, that reinforces the 'scientific' foundation, based on human nature, carried out in the first two parts of Leviathan."
In the same panel, John H. Smith (University of California, Irvine) will be presenting a paper, "Bellarmine, Kings, and The Church": "As the chief apologist and theologian of the post-Trentine Counter-[R]eformation, the Jesuit cardinal Robert Bellarmine (1542-1621) systematized the arguments against Protestantism in his monumental Disputations on Controversies of the Christian Faith against the Heretics (1586-89, 1596, 1608). Central to his discussion are the debates over the extent of the church's political power as well as over the religious authority of temporal leaders. Bellarmine strove to find a middle ground, what Hughes Oliphant Old calls a 'baroque synthesis' between Aquinas and Machiavelli, between the ambitions of the popes and the claims of kings and princes across Europe. On the one hand, his writings were at one point placed on the papal index (by Sixtus V) and, on the other, he delivered a powerful response to James I of England against the oath of allegiance. This paper explores Bellarmine's politico-theological arguments, comparing them to the Protestant thinkers he took so seriously. They have continued relevance today for disputations concerning religious vs. secular political authority."
In the panel "Weimar, Late Medieval and Renaissance Italy: Erich Auerbach and the Quest for European Internationalism", sponsored by the Renaissance Studies Certificate Program at CUNY's Graduate Center (10 April, 2.00-3.30 pm, Biblioteca Marciana), Jane O. Newman (University of California, Irvine) will be presenting a paper on "Modernity, Habitus, Ethics: Worldliness in Auerbach's Dante and Boccaccio".
Abstract: "In his 1921 dissertation on the Renaissance novella, Auerbach maintains that 'this-worldliness' is the essence of the Romance tradition. While the exemplum and fabliau appear to offer anterior models, he claims that it was Dante and his focus in the Commedia on 'secular life' that were the origins of this most 'modern' of genres. My paper investigates the evolution of Auerbach's argument about the relation between Dante and Boccaccio between 1921 and 1946 in the context of the political-theological controversies in Germany during the early twentieth century. In the poetry of Auerbach's exceedingly Thomist Dante, the 'image of man' counterintuitively 'eclipses the image of God' and thus counters the 'spiritualizing' 'figural-Christian' logic associated with Protestant dialectical theology. And yet, it is not clear that the ensuing modern world of Boccaccio's Decameron is much better, ensnared as it is in a habitus of worldly desire with no 'constructive ethical force.'"
You can find further information on the conference, including registration, on the RSA's website.
CFP: No!: Subjectivity and Agency in Muslim Rights/Rites of Negation
7th Annual Duke-UNC Graduate Islamic Studies Conference, at Duke University, Durham, North Carolina, USA, 27-28 February 2010
Call for papers: "No!: Subjectivity and Agency in Muslim Rights/Rites of Negation"
Graduate students in Islamic Studies at Duke University and the University of North Carolina at Chapel Hill are now accepting papers for this conference, including such on Muslim political theologies.
Keynote speaker: Kecia Ali (Boston University)
"And when a limit is established, norms and interdictions are not far behind" – Jacques Derrida
The concept and practice of "No!" can establish barriers and break them down. As Georges Bataille explained, "No" can be passive negation or active rebellion. Who gets to refuse and how they do so involves subjectivity – ways in which individuals relate to themselves and the other. The act of negation enacts the affirmation of possible alternatives. Such acts range from Satan's refusal to bow before Adam to a wife's legal inability to refuse her husband's sexual overtures in Muslim jurisprudence. In ordinary life, individuals enunciate negation through multiple media, including expressions of tact and satire. In politics, the state expresses its agency by codifying certain political ideologies, while individuals actualize their agency by negating or affirming them. Practices of negation, refusal, and dissent both constitute and are constituted by subjectivity and society. This connection has often been overlooked in recent studies of Islam.
Therefore, the organizers of this conference welcome diverse approaches to examine negation, agency, and the subject in the study of classical, medieval, and contemporary Islamicate contexts. They are particularly interested in interdisciplinary approaches to this theme with regards to Muslim political theologies, Islamic textual canons, and Muslim minorities, including those of gender, sexuality, race, and class.
In addition to formal papers, they also welcome films related to theme of the conference.
Possible paper/film topics may include: Refusal or appropriation of normative categories of gender and sexuality; Approaches to difference in Muslim intellectual history; The construction of Sunni and Shi'a theology through mutual refusal; The role of dissent in contemporary Muslim politics; Rejection of Arabized Muslim identity; Negation as a hermeneutical tool in the construction of authority in jurisprudential methodology; Re-defining collective Muslim narratives and representations; Appropriation or negation of legal rulings through the utilization of objectives of Islamic law; Annihilating the self in Sufism; Muslim dissent as political threat; Asceticism and martyrdom as socio-political refusal in early Sufism; Disavowal of Muslim minorities; Refusing racial categories within Islam; Turns from Ash'arite theological hegemony in contemporary Sunnism; Appropriations and negations of the Muslim past in contemporary apologetic discourses.
The conference will proceed in an interactive workshop format. Those invited to present papers are asked to remain for the duration of the conference in order to engage the work of fellow participants.
To apply, please send a proposal of no more than 500 words (double spaced), the paper title, and your Curriculum Vitae to: dukeuncconf@gmail.com
Deadline for submissions: 15 December 2009
Organizers: Brandon Gorman (Department of Sociology, UNC-Chapel Hill), Matthew Hotham (Department of Religious Studies, UNC-Chapel Hill), Nadia Khan (Department of Religion, Duke University), Ali Altaf Mian (Department of Religion, Duke University), and Saadia Yacoob (Department of Religion, Duke University)
Call for papers: "No!: Subjectivity and Agency in Muslim Rights/Rites of Negation"
Graduate students in Islamic Studies at Duke University and the University of North Carolina at Chapel Hill are now accepting papers for this conference, including such on Muslim political theologies.
Keynote speaker: Kecia Ali (Boston University)
"And when a limit is established, norms and interdictions are not far behind" – Jacques Derrida
The concept and practice of "No!" can establish barriers and break them down. As Georges Bataille explained, "No" can be passive negation or active rebellion. Who gets to refuse and how they do so involves subjectivity – ways in which individuals relate to themselves and the other. The act of negation enacts the affirmation of possible alternatives. Such acts range from Satan's refusal to bow before Adam to a wife's legal inability to refuse her husband's sexual overtures in Muslim jurisprudence. In ordinary life, individuals enunciate negation through multiple media, including expressions of tact and satire. In politics, the state expresses its agency by codifying certain political ideologies, while individuals actualize their agency by negating or affirming them. Practices of negation, refusal, and dissent both constitute and are constituted by subjectivity and society. This connection has often been overlooked in recent studies of Islam.
Therefore, the organizers of this conference welcome diverse approaches to examine negation, agency, and the subject in the study of classical, medieval, and contemporary Islamicate contexts. They are particularly interested in interdisciplinary approaches to this theme with regards to Muslim political theologies, Islamic textual canons, and Muslim minorities, including those of gender, sexuality, race, and class.
In addition to formal papers, they also welcome films related to theme of the conference.
Possible paper/film topics may include: Refusal or appropriation of normative categories of gender and sexuality; Approaches to difference in Muslim intellectual history; The construction of Sunni and Shi'a theology through mutual refusal; The role of dissent in contemporary Muslim politics; Rejection of Arabized Muslim identity; Negation as a hermeneutical tool in the construction of authority in jurisprudential methodology; Re-defining collective Muslim narratives and representations; Appropriation or negation of legal rulings through the utilization of objectives of Islamic law; Annihilating the self in Sufism; Muslim dissent as political threat; Asceticism and martyrdom as socio-political refusal in early Sufism; Disavowal of Muslim minorities; Refusing racial categories within Islam; Turns from Ash'arite theological hegemony in contemporary Sunnism; Appropriations and negations of the Muslim past in contemporary apologetic discourses.
The conference will proceed in an interactive workshop format. Those invited to present papers are asked to remain for the duration of the conference in order to engage the work of fellow participants.
To apply, please send a proposal of no more than 500 words (double spaced), the paper title, and your Curriculum Vitae to: dukeuncconf@gmail.com
Deadline for submissions: 15 December 2009
Organizers: Brandon Gorman (Department of Sociology, UNC-Chapel Hill), Matthew Hotham (Department of Religious Studies, UNC-Chapel Hill), Nadia Khan (Department of Religion, Duke University), Ali Altaf Mian (Department of Religion, Duke University), and Saadia Yacoob (Department of Religion, Duke University)
01 December 2009
CONF: Political Theology for the 21st Century? Trends and Tasks
International conference organized by the International Research Network on Religion and Democracy (IRNRD), at Corvinus University of Budapest, Institute of Political Science, Közraktár utca 4-6, Room 510, 1093 Budapest, Hungary, 14-15 December 2009
The manifold developments that characterize the contemporary cultural, political, and religious scenery have recently engendered intensive attention concerning political theology – taking this term in the widest possible sense. New trends and traditional ideas equally colour these movements for reinventing and redefining the tasks of political theology in the current era. The conference's main purpose is to give a rich, though not exhaustive, overview of some contemporary theoretical approaches related to this topic in philosophy, theology, and political theory.
The conference starts at 8.45 am on 14 December and ends with lunch on 15 December.
Presentations (in five panels) include: "The Secular Sphere in Western Theology – A Historical Reconsideration" (Matthias Riedl, Central European University); "Liberation Theology in Latin America and its Theological Legacies" (David Tombs, Trinity College Dublin); "Metzean Categories for a Politics of Peace" (Péter Losonczi, University of West Hungary); "The Political Theology of Navayana Buddhism" (Aakash Singh, LUISS University, Rome); "Laestadianism: Political Theology and Civil Religion in Secularizing Finland" (Mika Luoma-aho, University of Lapland); "Active and Non-violent Resistance and the Jesus of Nazareth" (András Csepregi, Evangelical Lutheran Theological University, Budapest); "The Interruption of Political Theology" (Lieven Boeve, Catholic University Leuven); "What is Radical Orthodoxy?" (Catherine Pickstock, Cambridge, read out in absentia); "Political Theology and its Discontents" (Michael Hoelzl, University of Manchester); "The Politics of Kant's Religion" (Tom Bailey, John Cabot University, Rome); "Separation Between State and Church and Unity Between Religion and Politics: A Contribution to the Current Debate from a Hegelian Perspective" (Peter Jonkers, Tilburg University); "Neutralizing and Politicizing of Religion: The Actuality of Carl Schmitt's Definition of the Problem" (Theo de Wit, Tilburg University); "Nature, Metaphysics, and Political Wisdom" (András Lánczi, Corvinus University); "Religion, Politics, and the Classroom Walls" (Domenico Melidoro, LUISS University); as well as a panel discussion on "Pope Benedict XVI's Encyclical Caritas in Veritate" with Lieven Boeve, Michael Hoelzl, and Peter Jonkers.
Contact: Péter Losonczi (University of West Hungary, Szombathely): lospeter@yahoo.com
The manifold developments that characterize the contemporary cultural, political, and religious scenery have recently engendered intensive attention concerning political theology – taking this term in the widest possible sense. New trends and traditional ideas equally colour these movements for reinventing and redefining the tasks of political theology in the current era. The conference's main purpose is to give a rich, though not exhaustive, overview of some contemporary theoretical approaches related to this topic in philosophy, theology, and political theory.
The conference starts at 8.45 am on 14 December and ends with lunch on 15 December.
Presentations (in five panels) include: "The Secular Sphere in Western Theology – A Historical Reconsideration" (Matthias Riedl, Central European University); "Liberation Theology in Latin America and its Theological Legacies" (David Tombs, Trinity College Dublin); "Metzean Categories for a Politics of Peace" (Péter Losonczi, University of West Hungary); "The Political Theology of Navayana Buddhism" (Aakash Singh, LUISS University, Rome); "Laestadianism: Political Theology and Civil Religion in Secularizing Finland" (Mika Luoma-aho, University of Lapland); "Active and Non-violent Resistance and the Jesus of Nazareth" (András Csepregi, Evangelical Lutheran Theological University, Budapest); "The Interruption of Political Theology" (Lieven Boeve, Catholic University Leuven); "What is Radical Orthodoxy?" (Catherine Pickstock, Cambridge, read out in absentia); "Political Theology and its Discontents" (Michael Hoelzl, University of Manchester); "The Politics of Kant's Religion" (Tom Bailey, John Cabot University, Rome); "Separation Between State and Church and Unity Between Religion and Politics: A Contribution to the Current Debate from a Hegelian Perspective" (Peter Jonkers, Tilburg University); "Neutralizing and Politicizing of Religion: The Actuality of Carl Schmitt's Definition of the Problem" (Theo de Wit, Tilburg University); "Nature, Metaphysics, and Political Wisdom" (András Lánczi, Corvinus University); "Religion, Politics, and the Classroom Walls" (Domenico Melidoro, LUISS University); as well as a panel discussion on "Pope Benedict XVI's Encyclical Caritas in Veritate" with Lieven Boeve, Michael Hoelzl, and Peter Jonkers.
Contact: Péter Losonczi (University of West Hungary, Szombathely): lospeter@yahoo.com
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